Annie Besant

Annie Besant in 1911

Born 1 October 1847

Clapham, London, United Kingdom

Died 20 September 1933 (aged 85)

Adyar, Madras Presidency, British India

Known for Theosophist, women's rights activist,

writer and orator

Spouse(s) Frank Besant

(m. 1867, div. 1873)

Children Arthur, Mabel

Annie BesantFrom Wikipedia, the free encyclopedia

Annie Besant (1 October 1847 – 20 September 1933) wasa prominent British socialist, theosophist, women's rightsactivist, writer and orator and supporter of Irish and Indianself-rule. In 1867, Annie at age 20, married Frank Besant, aclergyman, and they had two children, but Annie'sincreasingly anti-religious views led to a legal separation in

1873.[1] She then became a prominent speaker for theNational Secular Society (NSS) and writer and a close friendof Charles Bradlaugh. In 1877 they were prosecuted forpublishing a book by birth control campaigner CharlesKnowlton. The scandal made them famous, and Bradlaughwas elected M.P. for Northampton in 1880.

She became involved with union actions including the BloodySunday demonstration and the London matchgirls strike of1888. She was a leading speaker for the Fabian Society andthe Marxist Social Democratic Federation (SDF). She waselected to the London School Board for Tower Hamlets,topping the poll even though few women were qualified tovote at that time.

In 1890 Besant met Helena Blavatsky and over the next fewyears her interest in theosophy grew while her interest insecular matters waned. She became a member of theTheosophical Society and a prominent lecturer on thesubject. As part of her theosophy-related work, she travelledto India. In 1898 she helped establish the Central HinduCollege and in 1922 she helped establish the Hyderabad

(Sind) National Collegiate Board in Mumbai, India.[2][3] In1902, she established the first overseas Lodge of theInternational Order of Co-Freemasonry, Le Droit Humain.Over the next few years she established lodges in many partsof the British Empire. In 1907 she became president of theTheosophical Society, whose international headquarters werein Adyar, Madras, (Chennai).

She also became involved in politics in India, joining the Indian National Congress. When World War I broke outin 1914, she helped launch the Home Rule League to campaign for democracy in India and dominion status withinthe Empire. This led to her election as president of the India National Congress in late 1917. In the late 1920s,Besant travelled to the United States with her protégé and adopted son Jiddu Krishnamurti, whom she claimed was

the new Messiah and incarnation of Buddha. Krishnamurti rejected these claims in 1929.[1] After the war, shecontinued to campaign for Indian independence and for the causes of theosophy, until her death in 1933.

Contents

St. Margaret's church, Sibsey, where

Frank Besant was vicar, 1871–1917

Contents

1 Early life

2 Birkbeck

3 Reformer and secularist

4 Political activism5 Theosophy

5.1 Co-freemasonry

5.2 President of Theosophical Society

5.3 "World Teacher" project

6 Home Rule movement

7 Later years and death

8 Descendants

9 Criticism of Christianity

10 Works

11 See also12 References

13 Further reading

14 External links

Early life

Annie Wood was born in 1847 in London into a middle-class family ofIrish origin. She was proud of her heritage and supported the cause ofIrish self-rule throughout her adult life. Her father died when she was fiveyears old, leaving the family almost penniless. Her mother supported thefamily by running a boarding house for boys at Harrow School.However, she was unable to support Annie and persuaded her friendEllen Marryat to care for her. Marryat was not made sure that Besanthad a good education. She was given a strong sense of duty tosociety and an equally strong sense of what independent women

could achieve.[4] As a young woman, she was also able to travelwidely in Europe. There she acquired a taste for Roman Catholiccolour and ceremony that never left her.

In 1867, at age twenty, she married 26-year-old clergyman FrankBesant (1840–1917), younger brother of Walter Besant. He was an

evangelical Anglican who seemed to share many of her concerns.[4] Onthe eve of marriage, she had become more politicised through a visit tofriends in Manchester, who brought her into contact with both Englishradicals and the Manchester Martyrs of the Irish Republican Fenian

Brotherhood,[5] as well as with the conditions of the urban poor.

Annie Besant

Grave of Frank Besant at Sibsey,

where he remained vicar until his

death

Soon Frank became vicar of Sibsey in Lincolnshire. Annie moved to Sibsey with her husband, and within a fewyears they had two children, Arthur and Mabel; however, the marriagewas a disaster. As Annie wrote in her Autobiography, "we were an ill-

matched pair."[6] The first conflict came over money and Annie'sindependence. Annie wrote short stories, books for children, and articles.As married women did not have the legal right to own property, Frankwas able to take all the money she earned. Politics further divided thecouple. Annie began to support farm workers who were fighting tounionise and to win better conditions. Frank was a Tory and sided withthe landlords and farmers. The tension came to a head when Annierefused to attend Communion. In 1873 she left him and returned toLondon. They were legally separated and Annie took her daughter withher.

Besant began to question her own faith. She turned to leading churchmenfor advice, going to see Edward Bouverie Pusey, one of the leaders ofthe Oxford Movement within the Church of England. When she askedhim to recommend books that would answer her questions, he told her

she had read too many already.[7] Besant returned to Frank to make alast unsuccessful effort to repair the marriage. She finally left for London.

Birkbeck

For a time she undertook part-time study at the Birkbeck Literary andScientific Institution, where her religious and political activities causedalarm. At one point the Institution's governors sought to withhold the

publication of her exam results.[8]

Reformer and secularist

She fought for the causes she thought were right, starting with freedom ofthought, women's rights, secularism, birth control, Fabian socialism andworkers' rights.. She was a leading member of the National SecularSociety alongside Charles Bradlaugh and the South Place Ethical

Society.[9]

Divorce was unthinkable for Frank, and was not really within the reach of even middle-class people. Annie was toremain Mrs Besant for the rest of her life. At first, she was able to keep contact with both children and to haveMabel live with her; she also got a small allowance from her husband.

Once free of Frank Besant and exposed to new currents of thought, she began to question not only her long-heldreligious beliefs but also the whole of conventional thinking. She began to write attacks on the churches and the waythey controlled people's lives. In particular she attacked the status of the Church of England as a state-sponsoredfaith.

Annie Besant – 1880s

Soon she was earning a small weekly wage by writing a column for the National Reformer, the newspaper of theNSS. The NSS argued for a secular state and an end to the special status of Christianity, and allowed her to act asone of its public speakers. Public lectures were very popular entertainment in Victorian times. Besant was a brilliantspeaker, and was soon in great demand. Using the railway, she criss-crossed the country, speaking on all of themost important issues of the day, always demanding improvement, reform and freedom.

For many years Besant was a friend of the National Secular Society's leader, Charles Bradlaugh. Bradlaugh, aformer soldier, had long been separated from his wife; Besant lived with him and his daughters, and they workedtogether on many projects. He was an atheist and a republican; he was also trying to get elected as Member ofParliament (MP) for Northampton.

Besant and Bradlaugh became household names in 1877 when they published a book by the American birth-control campaigner Charles Knowlton. It claimed that working-classfamilies could never be happy until they were able to decide how manychildren they wanted. It suggested ways to limit the size of their families.The Knowlton book was highly controversial, and was vigorouslyopposed by the Church. Besant and Bradlaugh proclaimed in theNational Reformer:

We intend to publish nothing we do not think we can

morally defend. All that we publish we shall defend.[10]

The pair were arrested and put on trial for publishing the Knowltonbook. They were found guilty, but released pending appeal. As well asgreat opposition, Besant and Bradlaugh also received a great deal ofsupport in the Liberal press. Arguments raged back and forth in theletters and comment columns as well as in the courtroom. Besant wasinstrumental in founding the Malthusian League during the trial, which

would go on to advocate for the abolition of penalties for the promotion of contraception.[11] For a time, it lookedas though they would be sent to prison. The case was thrown out finally only on a technical point, the charges nothaving been properly drawn up.

The scandal cost Besant custody of her children. Her husband was able to persuade the court that she was unfit tolook after them, and they were handed over to him permanently.

On 6 March 1881 she spoke at the opening of Leicester Secular Society's new Secular Hall in Humberstone Gate,

Leicester. The other speakers were George Jacob Holyoake, Harriet Law and Charles Bradlaugh.[12]

Bradlaugh's political prospects were not damaged by the Knowlton scandal and he was elected to Parliament in1881. Because of his atheism, he asked to be allowed to affirm rather than swear the oath of loyalty. When thepossibility of affirmation was refused, Bradlaugh stated his willingness to take the oath. But this option was alsochallenged. Although many Christians were shocked by Bradlaugh, others (like the Liberal leader Gladstone) spokeup for freedom of belief. It took more than six years before the matter was completely resolved (in Bradlaugh'sfavour) after a series of by-elections and court appearances.

Meanwhile, Besant built close contacts with the Irish Home Rulers and supported them in her newspaper columnsduring what are considered crucial years, when the Irish nationalists were forming an alliance with Liberals andRadicals. Besant met the leaders of the Irish home rule movement. In particular, she got to know Michael Davitt,who wanted to mobilise the Irish peasantry through a Land War, a direct struggle against the landowners. Shespoke and wrote in favour of Davitt and his Land League many times over the coming decades.

However, Bradlaugh's parliamentary work gradually alienated Besant. Women had no part in parliamentary politics.Besant was searching for a real political outlet, where her skills as a speaker, writer and organiser could do somereal good.

Political activism

For Besant, politics, friendship and love were always closely intertwined. Her decision in favour of Socialism cameabout through a close relationship with George Bernard Shaw, a struggling young Irish author living in London, anda leading light of the Fabian Society. Annie was impressed by his work and grew very close to him too in the early1880s. It was Besant who made the first move, by inviting Shaw to live with her. This he refused, but it was Shawwho sponsored Besant to join the Fabian Society. In its early days, the society was a gathering of people exploring

spiritual, rather than political, alternatives to the capitalist system.[13] Besant began to write for the Fabians. Thisnew commitment – and her relationship with Shaw – deepened the split between Besant and Bradlaugh, who wasan individualist and opposed to Socialism of any sort. While he defended free speech at any cost, he was very

cautious about encouraging working-class militancy.[14]

Unemployment was a central issue of the time, and in 1887 some of the London unemployed started to holdprotests in Trafalgar Square. Besant agreed to appear as a speaker at a meeting on 13 November. The police triedto stop the assembly, fighting broke out, and troops were called. Many were hurt, one man died, and hundreds

were arrested; Besant offered herself for arrest, an offer disregarded by the police.[15]

The events created a great sensation, and became known as Bloody Sunday. Besant was widely blamed – or

credited – for it. She threw herself into organising legal aid for the jailed workers and support for their families.[16]

Bradlaugh finally broke with her because he felt she should have asked his advice before going ahead with themeeting.

Another activity in this period was her involvement in the London matchgirls strike of 1888. She was drawn into thisbattle of the "New Unionism" by a young socialist, Herbert Burrows. He had made contact with workers at Bryantand May's match factory in Bow, London, who were mainly young women and were very poorly paid. They werealso prey to industrial illnesses, like the bone-rotting Phossy jaw, which was caused by the chemicals used in match

manufacture.[17] Some of the match workers asked for help from Burrows and Besant in setting up a union.

Besant met the women and set up a committee, which led the women into a strike for better pay and conditions, anaction that won public support. Besant led demonstrations by "match-girls", who were cheered in the streets, andprominent churchmen wrote in their support. In just over a week they forced the firm to improve pay andconditions. Besant then helped them to set up a proper union and a social centre.

At the time, the matchstick industry was a very powerful lobby, since electric light was not yet widely available, andmatches were an essential commodity; in 1872, lobbyists from the match industry had persuaded the Britishgovernment to change its planned tax policy. Besant's campaign was the first time anyone had successfully

challenged the match manufacturers on a major issue, and was seen as a landmark victory of the early years ofBritish Socialism.

During 1884, Besant had developed a very close friendship with Edward Aveling, a young socialist teacher wholived in her house for a time. Aveling was a scholarly figure and it was he who first translated the important works ofMarx into English. He eventually went to live with Eleanor Marx, daughter of Karl Marx. Aveling was a greatinfluence on Besant's thinking and she supported his work, yet she moved towards the rival Fabians at that time.Aveling and Eleanor Marx had joined the Marxist Social Democratic Federation and then the Socialist League, asmall Marxist splinter group which formed around the artist William Morris.

It seems that Morris played a large part in converting Besant to Marxism, but it was to the SDF, not his SocialistLeague, that she turned in 1888. She remained a member for a number of years and became one of its bestspeakers. She was still a member of the Fabian Society; neither she nor anyone else seemed to think the twomovements incompatible at the time.

Soon after joining the Marxists, Besant was elected to the London School Board in 1888.[18] Women at that timewere not able to take part in parliamentary politics, but had been brought into the local electorate in 1881.

Besant drove about with a red ribbon in her hair, speaking at meetings. "No more hungry children," her manifestoproclaimed. She combined her socialist principles with feminism: "I ask the electors to vote for me, and the non-electors to work for me because women are wanted on the Board and there are too few women candidates."Besant came out on top of the poll in Tower Hamlets, with over 15,000 votes. She wrote in the National Reformer:"Ten years ago, under a cruel law, Christian bigotry robbed me of my little child. Now the care of the 763,680

children of London is placed partly in my hands."[19]

Besant was also involved in the London Dock Strike, in which the dockers, who were employed by the day, wereled by Ben Tillett in a struggle for the "Dockers' Tanner". Besant helped Tillett draw up the union's rules and playedan important part in the meetings and agitation which built up the organisation. She spoke for the dockers at publicmeetings and on street corners. Like the match-girls, the dockers won public support for their struggle, and the

strike was won.[20]

Theosophy

Besant was a prolific writer and a powerful orator.[21] In 1889, she was asked to write a review for the Pall Mall

Gazette[22] on The Secret Doctrine, a book by H. P. Blavatsky. After reading it, she sought an interview with itsauthor, meeting Blavatsky in Paris. In this way she was converted to Theosophy. Besant's intellectual journey hadalways involved a spiritual dimension, a quest for transformation of the whole person. As her interest in theosophydeepened, she allowed her membership of the Fabian Society to lapse (1890) and broke her links with theMarxists. In her Autobiography, Besant follows her chapter on "Socialism" with "Through Storm to Peace," thepeace of Theosophy. In 1888, she described herself as "marching toward the Theosophy" that would be the "glory"of her life. Besant had found the economic side of life lacking, so she searched for a belief based on "Love". Shefound this in Theosophy, so she joined the Theosophical Society, a move that distanced her from Bradlaugh and

other former activist co-workers.[23] When Blavatsky died in 1891, Besant was left as one of the leading figures in

theosophy and in 1893 she represented it at the Chicago World Fair.[24]

Annie Besant with Henry Olcott (left)

and Charles Leadbeater (right) in

Adyar, Madras in December 1905

In 1893, soon after becoming a member of the Theosophical Society she went to India for the first time.[25] After adispute the American section split away into an independent organisation. The original society, then led by HenrySteel Olcott and Besant, is today based in Chennai, India, and is known as the Theosophical Society Adyar.Following the split Besant devoted much of her energy not only to the society, but also to India's freedom andprogress. Besant Nagar, a neighbourhood near the Theosophical Society in Chennai, is named in her honour.

Co-freemasonry

Besant saw freemasonry, in particular Co-Freemasonry, as an extension of her interest in the rights of women andthe greater brotherhood of man and saw co-freemasonry as a "movement which practised true brotherhood, inwhich women and men worked side by side for the perfecting of humanity. She immediately wanted to be admittedto this organisation", known now as The International Order of Co-Freemasonry, Le Droit Humain.

The link was made in 1902 by the theosophist Francesca Arundale, who accompanied Besant to Paris, along withsix friends. "They were all initiated, passed and raised into the first three degrees and Annie returned to England,bearing a Charter and founded there the first Lodge of International Mixed Masonry, Le Droit Humain." Besanteventually became the Order's Most Puissant Grand Commander, and was a major influence in the international

growth of the Order.[26]

President of Theosophical Society

Besant met fellow theosophist Charles Webster Leadbeater in London inApril 1894. They became close co-workers in the theosophicalmovement and would remain so for the rest of their lives. Leadbeaterclaimed clairvoyance and reputedly helped Besant become clairvoyantherself in the following year. In a letter dated 25 August 1895 toFrancisca Arundale, Leadbeater narrates how Besant becameclairvoyant. Together they clairvoyantly investigated the universe, matter,thought-forms, and the history of mankind, and co-authored a bookcalled Occult Chemistry.

In 1906 Leadbeater became the centre of controversy when it emergedthat he had advised the practice of masturbation to some boys under hiscare and spiritual instruction. Leadbeater stated he had encouraged thepractice to keep the boys celibate, which was considered a prerequisite

for advancement on the spiritual path.[27] Due to the controversy, heoffered to resign from the Theosophical Society in 1906, which wasaccepted. The next year Besant became president of the society and in1908, with her express support, Leadbeater was readmitted to thesociety. Leadbeater went on to face accusations of improper relationswith boys, but none of the accusations were ever proven and Besant

never deserted him.[28]

Until Besant's presidency, the society had as one of its foci Theravada Buddhism and the island of Sri Lanka, where

Henry Olcott did the majority of his useful work.[29] Under Besant's leadership there was more stress on the

teachings of "The Aryavarta", as she called central India, as well as on esoteric Christianity.[30]

Thought-form of the music of

Charles Gounod, according to Besant

and C. W. Leadbeater in Thought-

Forms (1901)

Besant set up a new school for boys, the Central Hindu College (CHC) at Banaras which was formed onunderlying theosophical principles, and which counted many prominent theosophists in its staff and faculty. Its aimwas to build a new leadership for India. The students spent 90 minutes a day in prayer and studied religious texts,but they also studied modern science. It took 3 years to raise the money for the CHC, most of which came from

Indian princes.[31] In April 1911, Besant met Pandit Madan Mohan Malaviya and they decided to unite their forcesand work for a common Hindu University at Varanasi. Besant and fellow trustees of the Central Hindu College alsoagreed to Government of India's precondition that the college should become a part of the new University. TheBanaras Hindu University started functioning from 1 October 1917 with the Central Hindu College as its firstconstituent college.

Blavatsky had stated in 1889 that the main purpose of establishing the society was to prepare humanity for thefuture reception of a "torch-bearer of Truth", an emissary of a hidden Spiritual Hierarchy that, according to

theosophists, guides the evolution of mankind.[32] This was repeated by Besant as early as 1896; Besant came tobelieve in the imminent appearance of the "emissary", who was identified by theosophists as the so-called World

Teacher.[33][34]

"World Teacher" project

In 1909, soon after Besant's assumption of the presidency, Leadbeater"discovered" fourteen-year-old Jiddu Krishnamurti (1895–1986), aSouth Indian boy who had been living, with his father and brother, on thegrounds of the headquarters of the Theosophical Society at Adyar, anddeclared him the probable "vehicle" for the expected "World

Teacher".[35] The "discovery" and its objective received widespreadpublicity and attracted worldwide following, mainly among theosophists.It also started years of upheaval, and contributed to splits in theTheosophical Society and doctrinal schisms in theosophy. Following thediscovery, Jiddu Krishnamurti and his younger brother Nityananda("Nitya") were placed under the care of theosophists and Krishnamurtiwas extensively groomed for his future mission as the new vehicle for the"World Teacher". Besant soon became the boys' legal guardian with theconsent of their father, who was very poor and could not take care ofthem. However, his father later changed his mind and began a legal battle

to regain the guardianship, against the will of the boys.[36] Early in theirrelationship, Krishnamurti and Besant had developed a very close bondand he considered her a surrogate mother – a role she happily accepted.

(His biological mother had died when he was ten years old).[37]

In 1929, twenty years after his "discovery", Krishnamurti, who had grown disenchanted with the World TeacherProject, repudiated the role that many theosophists expected him to fulfil. He dissolved the Order of the Star in theEast, an organisation founded to assist the World Teacher in his mission, and eventually left the Theosophical

Society and theosophy at large.[38] He spent the rest of his life travelling the world as an unaffiliated speaker,becoming in the process widely known as an original, independent thinker on philosophical, psychological, and

spiritual subjects. His love for Besant never waned, as also was the case with Besant's feelings towards him;[39]

concerned for his wellbeing after he declared his independence, she had purchased 6 acres (2.4 ha) of land near theTheosophical Society estate which later became the headquarters of the Krishnamurti Foundation India .

Annie Besant in Sydney, 1922

Home Rule movement

Along with her theosophical activities, Besant continued to actively participate in political matters. She had joinedthe Indian National Congress. As the name suggested, this was originally a debating body, which met each year toconsider resolutions on political issues. Mostly it demanded more of a say for middle-class Indians in British Indiangovernment. It had not yet developed into a permanent mass movement with local organisation. About this time herco-worker Leadbeater moved to Sydney.

In 1914 World War I broke out, and Britain asked for the support of its Empire in the fight against Germany.Echoing an Irish nationalist slogan, Besant declared, "England's need is India's opportunity". As editor of the NewIndia newspaper, she attacked the colonial government of India and called for clear and decisive moves towardsself-rule. As with Ireland, the government refused to discuss any changes while the war lasted.

In 1916 Besant launched the All India Home Rule League along withLokmanya Tilak, once again modelling demands for India on Irishnationalist practices. This was the first political party in India to haveregime change as its main goal. Unlike the Congress itself, the Leagueworked all year round. It built a structure of local branches, enabling it tomobilise demonstrations, public meetings and agitations. In June 1917Besant was arrested and interned at a hill station, where she defiantlyflew a red and green flag. The Congress and the Muslim League togetherthreatened to launch protests if she were not set free; Besant's arrest had

created a focus for protest.[40]

The government was forced to give way and to make vague butsignificant concessions. It was announced that the ultimate aim of Britishrule was Indian self-government, and moves in that direction werepromised. Besant was freed in September 1917, welcomed by crowdsall over India, and in December she took over as president of the IndianNational Congress for a year.

After the war, a new leadership emerged around Mohandas K. Gandhi –one of those who had written to demand Besant's release. He was a lawyer who had returned from leading Asiansin a peaceful struggle against racism in South Africa. Jawaharlal Nehru, Gandhi's closest collaborator, had beeneducated by a theosophist tutor.

The new leadership was committed to action that was both militant and non-violent, but there were differencesbetween them and Besant. Despite her past, she was not happy with their socialist leanings. Until the end of her life,however, she continued to campaign for India's independence, not only in India but also on speaking tours of

Britain.[41] In her own version of Indian dress, she remained a striking presence on speakers' platforms. Sheproduced a torrent of letters and articles demanding independence.

Later years and death

Besant tried as a person, theosophist, and president of the Theosophical Society, to accommodate Krishnamurti'sviews into her life, without success; she vowed to personally follow him in his new direction although she apparently

had trouble understanding both his motives and his new message.[42] The two remained friends until the end of her

Christianity: Its Evidences, Its Origin, ItsMorality, Its History

Author Annie Besant

Series The freethinker's text-book

Publicationdate

1876

Preceded by Part I. by Charles Bradlaugh[45]

Originaltext

Christianity: Its Evidences, Its Origin, Its

Morality, Its History

(http://www.gutenberg.org/ebooks/13349)

at Project Gutenberg

life.

In 1931 she became ill in India.[43]

Besant died on 20 September 1933, at age 85, in Adyar, Madras Presidency, British India. Her body was

cremated.[44]

She was survived by her daughter, Mabel. After her death, colleagues Jiddu Krishnamurti, Aldous Huxley, GuidoFerrando, and Rosalind Rajagopal, built Happy Valley School, now renamed Besant Hill School in her honour.

Descendants

The subsequent family history became fragmented. A number of Besant's descendants have been traced in detailfrom her son Arthur Digby's side. One of Arthur Digby's daughters was Sylvia Besant, who married CommanderClem Lewis in the 1920s. They had a daughter, Kathleen Mary, born in 1934, who was given away for adoptionwithin three weeks of the birth and had the new name of Lavinia Pollock. Lavinia married Frank Castle in 1953 andraised a family of five of Besant's great-great-grandchildren – James, Richard, David, Fiona and Andrew Castle –the last and youngest sibling being a former British professional tennis player and now television presenter andpersonality.

Criticism of Christianity

Besant opined that for centuries the leaders of Christianthought spoke of women as a necessary evil, and that thegreatest saints of the Church were those who despisedwomen the most, "Against the teachings of eternal torture,of the vicarious atonement, of the infallibility of the Bible, Ileveled all the strength of my brain and tongue, and Iexposed the history of the Christian Church withunsparing hand, its persecutions, its religious wars, itscruelties, its oppressions. (Annie Besant, AnAutobiography Chapter VII)." In the section named "ItsEvidences Unreliable" of her work "Christianity", Besantpresents the case of why the Gospels are not authentic.

1876: "Christianity", The freethinker's text-book,Part II. (Issued by authority of the National Secular

Society) ;

(D.) That before about A.D. 180 there is no trace of FOUR gospels among the

Christians. ...As it is not pretended by any that there is any mention of four Gospels beforethe time of Irenaeus, excepting this "harmony," pleaded by some as dated about A.D. 170 andby others as between 170 and 180, it would be sheer waste of time and space to prove furthera point admitted on all hands. This step of our argument is, then on solid and unassailableground —That before about A.D. 180 there is no trace of FOUR gospels among the

Christians. (E.) That, before that date, Matthew, Mark, Luke, and John, are not selected

as the four evangelists. This position necessarily follows from the preceding one [D.], sincefour evangelists could not be selected until four Gospels were recognised. Here, again, Dr.Giles supports the argument we are building up. He says : "Justin Martyr never once mentionsby name the evangelists Matthew, Mark, Luke, and John. This circumstance is of greatimportance ; for those who assert that our four canonical Gospels are contemporary records ofour Saviour's ministry, ascribe them to Matthew, Mark, Luke, and John, and to no other

writers."[46][47]

Works

Besides being a prolific writer, Besant was a "practised stump orator" who gave sixty-six public lectures in one

year. She also engaged in public debates.[21]

List of Works on Online Books [1] (http://onlinebooks.library.upenn.edu/webbin/book/lookupname?key=Besant%2C%20Annie%2C%201847-1933)List of Work on Open Library [2] (https://openlibrary.org/authors/OL16933A/Annie_Wood_Besant)

The Political Status of Women (1874)[48]

Christianity: Its Evidences, Its Origin, Its Morality, Its History (1876)

The Law of Population (https://archive.org/details/lawofpopulationi00besauoft) (1877)

My Path to Atheism (https://archive.org/details/mypathtoatheism00besarich) (1878, 3rd ed 1885)

Marriage, As It Was, As It Is, And As It Should Be: A Plea for Reform(https://archive.org/stream/MarriageAsItWasAsItIsAndAsItShouldBe/MarriageAsItWasAsItIsAsItShou

ldBe_Besant_64pgs.070#page/n1/mode/2up) (1878)

The Atheistic Platform: 12 Lectures (https://books.google.com/books?

id=jh8HAAAAQAAJ&printsec=frontcover#v=onepage&q&f=false) One by Besant (1884)

Autobiographical Sketches (https://books.google.com/books?

id=2kqm66Jzm78C&vq=Charles&dq=editions:PvHeIZ_NZRcC&source=gbs_navlinks_s) (1885)

Why I am a Socialist (https://archive.org/stream/whyiamsocialist441besa#page/n0/mode/2up) (1886)Why I became a Theosophist (http://babel.hathitrust.org/cgi/pt?id=nnc1.50020125#view=1up;seq=5)

(1889)

The Seven Principles of Man (https://archive.org/details/sevenprinciples02besagoog) (1892)

Bhagavad Gita (https://archive.org/stream/bhagavadgtorlor00unkngoog#page/n6/mode/2up)

(translated as The Lord's Song) (1895)

The Ancient Wisdom (1898)

Thought Forms (1901)

The Religious Problem in India (https://archive.org/details/religiousproblem00besa) (1901)Thought Power: Its Control and Culture (https://books.google.com/books?

id=W7cwrypVdUEC&printsec=frontcover&dq=Annie+Besant++Memory+and++its+nature&hl=e

n&sa=X&ei=cjgYVaTRL8-oogTm94BI&ved=0CCAQuwUwAA#v=onepage&q&f=false) (1901)

Esoteric Christianity (https://books.google.com/books?

id=l1AwAAAAYAAJ&printsec=frontcover&dq=esoteric+Christianity++annie+besant&hl=en&sa=

X&ei=TDMYVcy1KYTmoASZyID4CQ&ved=0CCkQuwUwAA#v=onepage&q=esoteric%20Christian

ity%20%20annie%20besant&f=false) (1905 2nd ed)A Study in Consciousness: A contribution to the science of psychology. (ca 1907, rpt 1918) [3]

(http://babel.hathitrust.org/cgi/pt?id=uc1.b4147305#view=1up;seq=7)An Introduction to Yoga (1908) [4] (http://babel.hathitrust.org/cgi/pt?

id=uc2.ark:/13960/t07w6bf24#view=1up;seq=7)

Australian Lectures (https://archive.org/details/australianlectur00besarich)(1908)

Annie Besant: An Autobiography (https://books.google.com/books?

id=zRA3AQAAMAAJ&source=gbs_navlinks_s) (1908 2nd ed)

The Religious Problem in India Lectures on Islam, Jainism, Sikhism, Theosophy (1909) [5](https://archive.org/details/religiousproblem00besa)

Man and His Bodies (1896, rpt 1911) [6] (http://www.anandgholap.net/Man_And_His_Bodies-AB.htm)Initiation: The Perfecting of Man (1912) [7]

(http://www.anandgholap.net/Initiation_Perfecting_Of_Man-AB.htm)Man's Life in This and Other Worlds (1913) [8] (http://catalog.hathitrust.org/Record/003575728)Man: Whence, How and Whither with C. W. Leadbeater (1913) [9]

(http://ebook.lib.hku.hk/CADAL/B31426815/)Occult Chemistry with C. W. Leadbeater (1919) [10] (http://babel.hathitrust.org/cgi/pt?

id=mdp.39015002136920;view=1up;seq=13)The Doctrine of the Heart (1920) [11] (http://www.anandgholap.net/Doctrine_Of_The_Heart-AB.htm)

The Future of Indian Politics (https://archive.org/details/futureofindianpo00besarich) 1922The Life and Teaching of Muhammad (1932) [12](https://archive.org/details/AnnieBesantTheLifeAndTeachingsOfMuhammadTheProphetOfIslam)

Memory and Its Nature (1935) [13] (http://www.anandgholap.net/AP/Memory_And_It's_Nature-AB.htm)Various writings regarding Helena Blavatsky (1889–1910) [14]

(http://blavatskyarchives.com/compitems2.htm#Besant)Selection of Pamphlets as follows: [15] (https://books.google.com/books?

id=8ZYwAQAAMAAJ&dq=gbs_navlinks_s)

"Sin and Crime" (1885)"God's Views on Marriage" (1890)

"A World Without God" (1885)"Life, Death, and Immortality" (1886)

"The World and Its God" (1886)"Atheism and Its Bearing on Morals" (1887)

"On Eternal Torture" (n.d.)"The Fruits of Christianity" (n.d.)"The Jesus of the Gospels and the Influence of Christianity" (n.d.)

"The Gospel of Christianity and the Gospel of Freethought" (1883)"Sins of the Church: Threatenings and Slaughters" (n.d.)

"For the Crown and Against the Nation" (1886)"Christian Progress" (1890)

"Why I Do Not Believe in God" (1887)"The Myth of the Resurrection" (1886)"The Teachings of Christianity" (1887)

See also

Annie Besant School AllahabadHistory of feminism

Man: whence, how and whither

References

1. "Annie Besant (1847–1933)" BBC UK Archive" (http://www.bbc.co.uk/history/historic_figures/besant_annie.shtml)2. "History and Development of the Board". http://www.hsncb.com.3. en.pewikidorg/wia.iki/Hyderabad_(Sind)_National_Collegiate_Board4. Anne Taylor, 'Besant , Annie (1847–1933)', Oxford Dictionary of National Biography, Oxford University Press,

2004; online edn, Jan 2008 accessed 30 March 2015. (http://0-www.oxforddnb.com.librarycatalog.vts.edu/view/article/30735,)

5. Annie Besant: An Autobiography, London, 1885, chapter 4. (http://www.gutenberg.org/dirs/1/2/0/8/12085/12085-h/12085-h.htm#CHIV)

6. Annie Besant: an Autobiography (Unwin, 1908), 81.7. Annie Besant: An Autobiography, London, 1885, chapter 5. (http://www.gutenberg.org/dirs/1/2/0/8/12085/12085-

h/12085-h.htm#CHV)8. "The History of Birkbeck". Birkbeck, University of London. Archived from the original on 6 October 2006.

Retrieved 26 November 2006.9. MacKillop, I. D. (1986) The British Ethical Societies, Cambridge University Press, [online] Available from:

http://books.google.com/books?id=mqgsFS_MN9UC&pgis=1 (Accessed 13 May 2014).10. Annie Besant, Autobiographical Sketches (Freethought Publishing, 1885 ), 116.11. F. D'arcy (Nov 1977). "The Malthusian League and Resistance to Birth Control Propaganda in Late Victorian

Britain". Population Studies 31 (3). JSTOR 2173367.12. Gimson 1932 (http://leicestersecularsociety.org.uk/history_gimson.htm#%281%29)13. Edward R. Pease, The History of the Fabian Society (E. P. Dutton, 1916, rpt Aware Journalism, 2014), 62.14. Theresa Notare, A Revolution in Christian Morals: Lambeth 1930-Resolution #15. History and Reception

(ProQuest, 2008), 188.15. Sally Peters, Bernard Shaw: The Ascent of the Superman (Yale University, 1996), 94.16. Kumar, Raj, Annie Besant's Rise to Power in Indian Politics, 1914–1917 (Concept Publishing, 1981), 36.17. "White slavery in London" (http://www.mernick.org.uk/thhol/thelink.html) The Link, Issue no. 21 (via Tower

Hamlets' Local History Library and Archives)18. Edward R. Pease, The History of the Fabian Society (E. P. Dutton, 1916, rpt Aware Journalism, 2014), 179.19. Jyoti Chandra, Annie Besant: from theosophy to nationalism (K.K. Publications, 2001), 17.20. Margaret Cole, The Story of Fabian Socialism (Stanford University, 1961), 34.21. Mark Bevir, The Making of British Socialism (Princeton University, 2011 ), 202.22. Lutyens, Krishnamurti: The Years of Awakening, Avon/Discus. 1983. p 1323. Annie Besant, Annie Besant: an Autobiography (Unwin 1908), 330, 338, 340, 344, 357.24. Emmett A. Greenwalt, The Point Loma Community in California, 1897–1942: A Theosophical Experiment

(University of California, 1955), 10.25. Kumari Jayawardena, The White Woman's Other Burden (Routledge, 1995, 62.26. The International Bulletin, 20 September 1933, The International Order of Co-Freemasonry, Le Droit Humain. "In a

very short time, Sister Besant founded new lodges: three in London, three in the south of England, three in theNorth and North-West; she even organised one in Scotland. Travelling in 1904 with her sisters and brothers shemet in the Netherlands, other brethren of a male obedience, who, being interested, collaborated in the furtherexpansion of Le Droit Humain. Annie continued to work with such ardour that soon new lodges were formedGreat Britain, South America, Canada, India, Ceylon, Australia and New Zealand. The lodges in all these countrieswere united under the name of the British Federation."

27. Charles Webster Leadbeater 1854–1934: A Biographical Study, by Gregory John Tillett, 2008(http://leadbeater.org/tillettcwlchap10.htm).

28. Besant, Annie (2 June 1913). "Naranian v. Besant". [Letters to the Editor]. The Times (London). p. 7. ISSN 0140-0460 (https://www.worldcat.org/search?fq=x0:jrnl&q=n2:0140-0460).

29. Blavatsky and Olcott had become Buddhists in Sri Lanka, and promoted Buddhist revival on the subcontinent. See

29. Blavatsky and Olcott had become Buddhists in Sri Lanka, and promoted Buddhist revival on the subcontinent. Seealso: Maha Bodhi Society.

30. M. K. Singh, Encyclopaedia Of Indian War Of Independence (1857–1947) (Anmol Publications, 2009) 118.31. Kumari Jayawardena, The White Woman's Other Burden (Routledge, 1995), 128.32. Blavatsky, H. P. (1889). The Key to Theosophy. London: The Theosophical Publishing Company. pp. 306–307.33. Lutyens, p. 12.34. Wessinger, Catherine Lowman (1988). Annie Besant and Progressive Messianism, 1847–1933. Lewiston, New

York: Edwin Mellen Press. ISBN 978-0-88946-523-7.35. Lutyens, Mary (1975). Krishnamurti: The Years of Awakening. NewYork: Farrar Straus and Giroux. Hardcover.

pp. 20–21. ISBN 0-374-18222-1.36. Lutyens ch. 7.37. Lutyens p. 5. Also in p. 31, Krishnamurti's letter to Besant dated 24 December 1909, and in p. 62, letter dated 5

January 1913.38. Lutyens pp. 276–278, 285.39. Lutyens, Mary (2003). The Life and Death of Krishnamurti. Bramdean: Krishnamurti Foundation Trust

(http://www.kfoundation.org.uk/acatalog/). p. 81. ISBN 0-900506-22-9.40. Gopal, Madan (1990). K.S. Gautam, ed. India through the ages. Publication Division, Ministry of Information and

Broadcasting, Government of India. p. 192.41. Jennifer S. Uglow, Maggy Hendry, The Northeastern Dictionary of Women's Biography (Northeastern University,

1999).42. Lutyens pp. 236, 278–280.43. "Mrs. Annie Besant, 84, Is Gravely Ill in India. Leader of Theosophists Says Work in This Life Is Done, but

Promises to Return". Associated Press in the New York Times. 6 November 1931. Retrieved 14 February 2014."Mrs. Annie Besant, 84-year-old Theosophist, is so ill, it was learned today, that she is unable to take nourishment."

44. "Annie Besant Cremated. Theosophist Leader's Body Put on Pyre on River Bank in India". New York Times. 22September 1933. Retrieved 14 February 2014.

45. Bradlaugh, Charles, 1833-1891; Besant, Annie, 1847-1933; Watts, Charles, 1836-1906; National Secular Society(1876). The freethinker's text-book. Part I. C. Watts. "Part I., section I. & II. by Charles Bradlaugh (Image ofBook cover at Google Books)"

46. Besant, Annie Wood (1893). Christianity: Its Evidences, Its Origin, Its Morality, Its History. R. Forder. p. 261. "(D.) That before about A.D. 180 there is no trace of FOUR gospels among the Christians. ...As it is not pretendedby any that there is any mention of four Gospels before the time of Irenaeus, excepting this "harmony," pleaded bysome as dated about A.D. 170 and by others as between 170 and 180, it would be sheer waste of time and spaceto prove further a point admitted on all hands. This step of our argument is, then on solid and unassailable ground—That before about A.D. 180 there is no trace of FOUR gospels among the Christians. (E.) That, before thatdate, Matthew, Mark, Luke, and John, are not selected as the four evangelists. This position necessarily followsfrom the preceding one [D.], since four evangelists could not be selected until four Gospels were recognised. Here,again, Dr. Giles supports the argument we are building up. He says : "Justin Martyr never once mentions by namethe evangelists Matthew, Mark, Luke, and John. This circumstance is of great importance ; for those who assertthat our four canonical Gospels are contemporary records of our Saviour's ministry, ascribe them to Matthew,Mark, Luke, and John, and to no other writers." (Image of p. 261 at Google Books)"

47. Giles, John Allen (1854). "VIII. Justin Martyr". Christian Records: an historical enquiry concerning the age,authorship, and authenticity of the New Testament. p. 73. "1. Justin Martyr never once mentions by name theevangelists Matthew, Mark, Luke, and John. This circumstance is of great importance ; for those who assert thatour four canonical Gospels are contemporary records of our Saviour's ministry, ascribe them to Matthew, Mark,Luke, and John, and to no other writers. ...Justin Martyr, it must be remembered, wrote in 150, and neither he norany writer before him has alluded, in the most remote degree, to four specific Gospels bearing the names ofMatthew, Mark, Luke, and John. (Image of p. 73 at google Books)"

48. The Political Status of Women (1874) was Besant's first public lecture. Carol Hanbery MacKay, CreativeNegativity: Four Victorian Exemplars of the Female Quest (Stanford University, 2001), 116–117.

Further reading

Chandrasekhar, S. "A Dirty, Filthy Book": The Writing of Charles Knowlton and Annie Besant onReproductive Physiology and Birth Control and an Account of the Bradlaugh-Besant Trial. University ofCalifornia Berkeley 1981

Grover, Verinder and Ranjana Arora (eds.) Annie Besant: Great Women of Modern India – 1 : Publishedby Deep of Deep Publications, New Delhi, India, 1993

Kumar, Raj, Annie Besant's Rise to Power in Indian Politics, 1914–1917. Concept Publishing, 1981Kumar, Raj Rameshwari Devi and Romila Pruthi. Annie Besant: Founder of Home Rule Movement,

Pointer Publishers, 2003 ISBN 81-7132-321-9Manvell, Roger. The trial of Annie Besant and Charles Bradlaugh. Elek, London 1976Nethercot, Arthur H. The first five lives of Annie Besant Hart-Davis: London, 1961

Nethercot, Arthur H. The last four lives of Annie Besant Hart-Davis: London (also University of ChicagoPress 1963) ISBN 0-226-57317-6

Taylor, Anne. Annie Besant: A Biography, Oxford University Press, 1991 (also US edition 1992) ISBN 0-19-211796-3

Uglow, Jennifer S., Maggy Hendry, The Northeastern Dictionary of Women's Biography. NortheasternUniversity, 1999

External links

Works by Annie Besant (https://www.gutenberg.org/author/Besant,+Annie) at Project Gutenberg

Works by or about Annie Besant (https://archive.org/search.php?query=%28subject%3A%22Besant%2C%20Annie%22%20OR%20subject%3A%22Annie%20Besant%2

2%20OR%20creator%3A%22Besant%2C%20Annie%22%20OR%20creator%3A%22Annie%20Besant

%22%20OR%20creator%3A%22Besant%2C%20A%2E%22%20OR%20title%3A%22Annie%20Besant%22%20OR%20description%3A%22Besant%2C%20Annie%22%20OR%20description%3A%22Annie%20Besant%22%29%20OR%20%28%221847-1933%22%20AND%20Besant%29) at Internet Archive

Works by Annie Besant (http://librivox.org/author/3633) at LibriVox (public domain audiobooks)

Annie Wood Besant: Orator, Activist, Mystic, Rhetorician(http://www.csuchico.edu/phil/sdobra_mat/besantpaper.html) By Susan DobraAnnie Besant's Quest for Truth: Christianity, Secularism, and New Age Thought

(http://www.alpheus.org/html/articles/theosophy/bevir3.html)Annie Besant's Multifaceted Personality. A Biographical Sketch

(http://www.victorianweb.org/authors/besant/diniejko.html)Thought power, its control and culture (http://dlxs2.library.cornell.edu/cgi/t/text/text-idx?c=cdl;idno=cdl364)

Cornell University Library Historical Monographs Collection.The British Federation of the International Order of Co-Freemasonry, Le Droit Humain, founded by AnnieBesant in 1902 (http://www.freemasonryformenandwomen.co.uk)

Annie Besant (http://www.varanasi.org.in/annie-besant) Biography at varanasi.org.in(http://www.varanasi.org.in)

Political offices

Preceded by

Ambica Charan Mazumdar

President of the Indian National

Congress1917

Succeeded by

Madan Mohan Malaviya

Retrieved from "https://en.wikipedia.org/w/index.php?title=Annie_Besant&oldid=683581893"

Categories: 1847 births 1933 deaths People from Clapham Theosophy English Theosophists

Esoteric Christianity British birth control activists English occult writers English non-fiction writers

English spiritual writers English activists English socialists Presidents of the Indian National Congress

English suffragists Feminist artists History of Chennai English women writers

Alumni of Birkbeck, University of London Former Anglicans Former atheists and agnostics

Feminism and spirituality Scouting and Guiding in India Recipients of the Silver Wolf Award

Members of the Fabian Society Women of the Victorian era People of the Edwardian era

Members of the London School Board Victorian women writers Banaras Hindu University people

English Freemasons Freemasons Founders of Indian schools and colleges English feminists

Socialist feminists Indian independence activists British reformers 19th-century women writers

This page was last modified on 1 October 2015, at 05:17.Text is available under the Creative Commons Attribution-ShareAlike License; additional terms may apply.

By using this site, you agree to the Terms of Use and Privacy Policy. Wikipedia® is a registered trademarkof the Wikimedia Foundation, Inc., a non-profit organization.